6. The true man in the heavenly image hath no time; his time is like a round crown, or a whole rainbow, which hath no beginning nor end: for the image, which is the similitude of God, hath neither beginning nor number: it hath stood from eternity in the wisdom of God as a virgin without bringing forth [generating], or without willing; for God's willing was the willing in her; she hath appeared [shone forth] in the Holy
Ghost with all the wonders which we have brought to essence and light in this world.
7. But she was without body, without substance, without essences; the essences were out of the eternal centre in her made stirring with their creation, as in three mothers, according to the Three Principles: That God would be manifested in all the Three Principles was the creation; and that the dominion of the image did not continue in its order and appointment was the death, in that the middle gave itself into the outward, and the outward into the middle, which is not the ordinance [order of law] of the eternity: and therefore there happened a breaking: for the outward in the middle hath a beginning, and a number, and therefore it goeth to the end, and must break itself off 'from the middle again, and this the longing desire hath done, it hath set the middle (wherein there is an eternal life) outward, and let in the outward into the middle.
8. Thus the life consisteth in three parts; as first, the inward, which is God's eternal hidden Mystery in the fire, from whence the life existeth: And secondly, the middle, which hath stood from eternity as an image or similitude of God in the wonders of God, without substance, in which God's desire was to see himself in an image; and just as a man seeth himself in a glass, so was this also: And so thirdly, this image in the creation hath again got a glass to see itself in, which was the Spiritus Majoris Mundi, the spirit of the great world, viz. the outward Principle, which is also a figure of the eternal [Principle].
9. And on this [outward] figure the image hath so gazed that it hath imagined and received in the outward image; which must now break off again: but seeing it is bound with its bond to the eternal centre of nature, therefore it happeneth to be very painful to break off as to that bond; for there one life is broken off.
10. And when the air ceaseth, then the fire must be smothered, and go into its ether, and that is death: for the outward Principle and the inward break off one from another; for the outward hath a beginning, and the inward not; and therefore the outward must break off.
11. The outward consisteth only in the sun's tincture, and its dominion is the planets and stars, who always drive on their dominion to the limit [or period of their course], for every planet hath its limit in that place it stood in at the creation, and that is its period, and its seculum, or course: and when it cometh to that place, or point, then all whatsoever it was wholly lord over, breaketh: for it beginneth a new course or seculum.
12. But you must understand it aright, [thus], Every one [of the planets] hath not the tincture of life: Saturn, Mars, and Jupiter have the great life; Saturn separateth whatsoever he getteth in his limit, he doth it not [actually], but he leaveth the life, and then it hath no leader, but breaketh of itself, and so it is with the other [planets] . But its limit or period must reach to the crown of the stars [or zodiac of signs], in that sign and point in which the planet hath its limit and period.
13. And therefore many a young child, even in its mother's womb, is old enough for death, for its lord [The lord of its ascendant] is at his period, and leaveth its child; and the cause why we cannot [easily] search out our end is, that we do not properly and exactly know the limit of our leader [calculation of nativities] :
for we must know its number or period, and the number or period of the sign, if we will hit the point of our limit or end.
6. The true man in the heavenly image has no time; his time is like a round crown, or a whole rainbow, which has no beginning nor end: for the image, which is the similitude of God, has neither beginning nor number: it has stood from eternity in the wisdom of God as a virgin without bringing forth [generating], or without willing; for God's willing was the willing in her; she has appeared [shone forth] in the Holy
Ghost with all the wonders which we have brought to essence and light in this world.
7. But she was without body, without substance, without essences; the essences were out of the eternal centre in her made stirring with their creation, as in three mothers, according to the Three Principles: That God would be manifested in all the Three Principles was the creation; and that the dominion of the image did not continue in its order and appointment was the death, in that the middle gave itself into the outward, and the outward into the middle, which is not the ordinance [order of law] of the eternity: and therefore there happened a breaking: for the outward in the middle has a beginning, and a number, and therefore it goes to the end, and must break itself off 'from the middle again, and this the longing desire has done, it has set the middle (wherein there is an eternal life) outward, and let in the outward into the middle.
8. Thus the life consists in three parts; as first, the inward, which is God's eternal hidden Mystery in the fire, from whence the life exists: And secondly, the middle, which has stood from eternity as an image or similitude of God in the wonders of God, without substance, in which God's desire was to see himself in an image; and just as a man sees himself in a glass, so was this also: And so thirdly, this image in the creation has again got a glass to see itself in, which was the Spiritus Majoris Mundi, the spirit of the great world, viz. the outward Principle, which is also a figure of the eternal [Principle].
9. And on this [outward] figure the image has so gazed that it has imagined and received in the outward image; which must now break off again: but seeing it is bound with its bond to the eternal centre of nature, therefore it happens to be very painful to break off as to that bond; for there one life is broken off.
10. And when the air ceases, then the fire must be smothered, and go into its ether, and that is death: for the outward Principle and the inward break off one from another; for the outward has a beginning, and the inward not; and therefore the outward must break off.
11. The outward consists only in the sun's tincture, and its dominion is the planets and stars, who always drive on their dominion to the limit [or period of their course], for every planet has its limit in that place it stood in at the creation, and that is its period, and its seculum, or course: and when it comes to that place, or point, then all whatsoever it was wholly lord over, breaks: for it beginns a new course or seculum.
12. But you must understand it aright, [thus], Every one [of the planets] has not the tincture of life: Saturn, Mars, and Jupiter have the great life; Saturn separates whatsoever he getts in his limit, he does it not [actually], but he leaves the life, and then it has no leader, but breaks of itself, and so it is with the other [planets] . But its limit or period must reach to the crown of the stars [or zodiac of signs], in that sign and point in which the planet has its limit and period.
13. And therefore many a young child, even in its mother's womb, is old enough for death, for its lord [The lord of its ascendant] is at his period, and leaves its child; and the cause why we cannot [easily] search out our end is, that we do not properly and exactly know the limit of our leader [calculation of nativities] :
for we must know its number or period, and the number or period of the sign, if we will hit the point of our limit or end.
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